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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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<blockquote data-quote="charanjit" data-source="post: 136044" data-attributes="member: 5693"><p>Ishna, </p><p> </p><p>It appears to me that you have firstly accepted the translations of others, and having missed on that occasion, you ask of others the meaning of the words, and again you miss, you accept their authority and their understanding, and have none of your own. </p><p></p><p><strong><span style="color: red">Debate issues not personalities.</span></strong></p><p></p><p><strong><span style="color: Red">Comments that were quite rude have been deleted. Please debate issues and refrain from demeaning members who ask questions. The gurmat way is through discussion and "parchar" and not through acting as an independent authority. The translations and opinions discussed so far have in many cases been backed up with the work of scholars who have dedicated lifetimes to teaching the panth. Their seva is something to celebrate, not denigrate. Thank you.</span></strong></p><p><strong><span style="color: Red"></span></strong></p><p>If ever there was a revolutionary it may have been Nanak. (Referring to him as Nanak I expect that creates within you some resentment and contempt for this writer - why should such a thing occur?? Nanak is only a word, and the word is not the thing, yet for these words that you hold so dear to yourselves, you are willing to defend and fight for - Nanak is not the thing). </p><p> </p><p>He was a revolutionary in that he negated all that he knew. His faith, perhaps Hinduism, the history of Islam in India, the family the wife the motehr the father. And only by ridding himself of everything perhaps he found something. </p><p> </p><p>However, you and I will never come across, what Nanak may have come across. You are here stuck in words, we are stuck in words, translation and therefore shall never experience. From the word we have a certain reaction, and create an image, this image comes only from our experience, this image is created by thinking and thought. Your thought is based on your experience, everything that you think, relates back to what you know, and then is translated. Just as when you say the words "Waheguru" - along comes your imagination, you repeat those words and create within yourself a longing to be reunited with the source from which you believe you came, however your thinking and your experience is limited. By the repitition of the words Waheguru, all you are doing is creating an experience and then say how wonderful that was...you simply fool yourself. </p><p> </p><p>Nanak on the other hand was a revolutionary. He put aside all that he knew. </p><p> </p><p>Personally I feel that he was talking about thinking, and thought, that thought is limited and to see anything new, the old must be put aside. </p><p> </p><p>If Nanak was around at the present, if he is any much of that revolutionary, he too would put aside this so called Sikhism that you people have created, in order to find the real. </p><p> </p><p>Sochai soch na hovee is the greatest part of the Jap Ji - in my opinion. As this goes to the crux of everything. To me he seems to be saying that you may read all this prayer, however you will translate it according to your experience and thinking/thought, and soon as you do that everything goes out of the window, all your endeavours, all your repititions of this silly word Vaheguru. I can assure you that you can create the same pleasure from the repitition of the word Coca Cola as that of Vaheguru - it is all your mind. </p><p> </p><p>I generally write this with some hesitation, as this will certainly offend people and create greater confusion. I reconsider whether to post this, but I think I will. My actions today have been a result of my thinking, and having acted according to my reactions, which are caused by thinking, and thinking will always be limited, and hence this will cause some people upset. </p><p> </p><p>The general gist is find out for yourself, Nanak did. If you now follow him, I mean supposedly follow him according to your reading, your knowledge he can only lead you to his truth, another man's truth is not truth.</p><p> </p><p>Take care, </p><p> </p><p>Charanjit</p></blockquote><p></p>
[QUOTE="charanjit, post: 136044, member: 5693"] Ishna, It appears to me that you have firstly accepted the translations of others, and having missed on that occasion, you ask of others the meaning of the words, and again you miss, you accept their authority and their understanding, and have none of your own. [B][COLOR="red"]Debate issues not personalities.[/COLOR][/B] [B][COLOR="Red"]Comments that were quite rude have been deleted. Please debate issues and refrain from demeaning members who ask questions. The gurmat way is through discussion and "parchar" and not through acting as an independent authority. The translations and opinions discussed so far have in many cases been backed up with the work of scholars who have dedicated lifetimes to teaching the panth. Their seva is something to celebrate, not denigrate. Thank you. [/COLOR][/B] If ever there was a revolutionary it may have been Nanak. (Referring to him as Nanak I expect that creates within you some resentment and contempt for this writer - why should such a thing occur?? Nanak is only a word, and the word is not the thing, yet for these words that you hold so dear to yourselves, you are willing to defend and fight for - Nanak is not the thing). He was a revolutionary in that he negated all that he knew. His faith, perhaps Hinduism, the history of Islam in India, the family the wife the motehr the father. And only by ridding himself of everything perhaps he found something. However, you and I will never come across, what Nanak may have come across. You are here stuck in words, we are stuck in words, translation and therefore shall never experience. From the word we have a certain reaction, and create an image, this image comes only from our experience, this image is created by thinking and thought. Your thought is based on your experience, everything that you think, relates back to what you know, and then is translated. Just as when you say the words "Waheguru" - along comes your imagination, you repeat those words and create within yourself a longing to be reunited with the source from which you believe you came, however your thinking and your experience is limited. By the repitition of the words Waheguru, all you are doing is creating an experience and then say how wonderful that was...you simply fool yourself. Nanak on the other hand was a revolutionary. He put aside all that he knew. Personally I feel that he was talking about thinking, and thought, that thought is limited and to see anything new, the old must be put aside. If Nanak was around at the present, if he is any much of that revolutionary, he too would put aside this so called Sikhism that you people have created, in order to find the real. Sochai soch na hovee is the greatest part of the Jap Ji - in my opinion. As this goes to the crux of everything. To me he seems to be saying that you may read all this prayer, however you will translate it according to your experience and thinking/thought, and soon as you do that everything goes out of the window, all your endeavours, all your repititions of this silly word Vaheguru. I can assure you that you can create the same pleasure from the repitition of the word Coca Cola as that of Vaheguru - it is all your mind. I generally write this with some hesitation, as this will certainly offend people and create greater confusion. I reconsider whether to post this, but I think I will. My actions today have been a result of my thinking, and having acted according to my reactions, which are caused by thinking, and thinking will always be limited, and hence this will cause some people upset. The general gist is find out for yourself, Nanak did. If you now follow him, I mean supposedly follow him according to your reading, your knowledge he can only lead you to his truth, another man's truth is not truth. Take care, Charanjit [/QUOTE]
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Jup Banee
Japji Translation Questions
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